Vv. 13-23. The Apostle now proceeds Ὁ argue the question of Christian con- luct in things indifferent from another point of view — that of the influence which our conduct may have on others, and of the consideration which is due to them. µηκέτι οὖν ἀλλήλους κρίνωµεν: thus much follows from what has been said already, and κρίνωµεν therefore forbids both the censorious and the contemptuous estimate of others. ἀλλὰ τοῦτο κρίνατε μᾶλλον: be this your judgment rather. Cf. 1 Cor. ii. 2, vii, 37. τὸ μὴ τιθέναι πρόσκοµµα τῷ ἀδελφῷ: this is of course addressed to the liberal party. For πρόσκοµµα see 1 Cor. vill. g. The word does not occur in the Gospels, but it is a remarkable fact that in most of our Lord’s express teaching about sin, it is sin in the character of σκάνδαλον, a snare or stumbling-block to others, with
which He deals. Paul develops his ideas quite freely from his conception of faith, but in all probability he was familiar with what Jesus taught (Matt. xviii.). Ver. 14. In principle, the Apostle sides with the strong. He has no scruples about meats or drinks or days. ἐν Κυρίῳ ᾿Ιησοῦ: it is as a Christian, not as a libertine, that Paul has this con- viction; in Christ Jesus he is sure that there is nothing in the world essentially unclean; all things can be consecrated and Christianised by Christian use. κοινόν: cf. Acts x. 14, 28, Rev. xxi. 27. It is the opposite of ἅγιον, and signifies that which is not and cannot be brought into relation to God. εἰ μὴ τῷ AoytLopeva: «.t.A. Though there is nothing which in itself has this character, some things may have it subjectively, i.¢., in the judgment of a particular person who cannot help (from some imperfection of conscience) regarding them so; to him (ἐκείνῳ emphatic) they are what his con- science makes them; and his conscience (unenlightened as it is) is entitled to
respect. For et μὴ cf. Matt. xii. 14, Gal. ii. 16. Ver. 15. Many expositors here supply
something ; ¢.g., ‘‘ You must have respect therefore for his scruples, although you may not share them, for if,” etc. (Sanday and Headlam); but it seems simpler to connect the yap with the leading idea in the writer’s mind, Put no stumbling-block before a brother, for, etc. Sia βρῶμα is contemptuous: “for the sake of food”